
r 



m 

V. J 



Presented by the Compiler. 



EARLY HISTORY 



METHODIST SABBATH SCHOOLS, 



BALTIMORE CITY AND VICINITY; 



AND OTHER 



INTERESTING FACTS CONNECTED THEREWITH. 



Compiled by a Sabbath Scholar o/fl817. 8Zi8 1 



BALTIMORE: 

Henry P. Cook, Bookseller and Stationer, 
76 W. Baltimore Street. 



WOODS, PRINT. BALT. 



1877. 



EARLY HISTORY 



METHODIST SABBATH SCHOOLS, 



BALTIMORE CITY AND VICINITY; 

AND OTHER 

INTERESTING FACTS CONNECTED THEREWITH, 
o Compiled by a Sabbath Scholar of 1817. ^ 



BALTIMORE: 

Henry F. Cook, Bookseller and Stationer, 
76 W. Baltimore Street. 

WOODS, PRINT. BALT. 

1877. 



TO THE EEADER. 



The Compiler of these brief notes on "Our 
Early Sabbath Schools" expresses devout gratitude to 
Almighty God for his early and long continued con- 
nection with Sabbath Schools, in Baltimore city and 
vicinity 

He has deemed it best, for various reasons, not to 
append his name to this publication, being assured, 
that those most interested to know, will ascertain it 
from some of the incidents related. 

It only proposes to be a contribution to a general 
history of Sabbath Schools in Maryland and elsewhere, 
which, it is hoped, may be hereafter prepared by a 
more competent person. 

No vain glory or personal gain has entered into 
the motives connected with its preparation, but an hon- 
est desire to rescue from oblivion interesting facts and 
incidents, which may be relied on as impartial and 
accurate. 

COMPILER. 



Baltimore^ November 3, 1877. 



TABLE OF CONTENTS. 



Page. 

CHAPTER. I— Bishop Asbury 's Early Schools— School at Second 

Baptist, Church— Sketch of Rev. John Healey, 5 to 7 

CHAPTER II.— Formation of Asbury Sunday School Society— Early 

Officers, Teachers and Scholars, 7 to 10 

CHAPTER III.— First Asbury Sunday School, over Engine House- 
Schools at Saint Peter's and First Presbyterian 'Churches— 
Old Conference Room, Light street— Male Free School Build- 
ing, on Cotirtland street— Removal of Asbury School No. 1 to 
that house— Formation of School No. 2, in same building- 
Removal of Asbury School No. 1 to Light street, 11 to 15 



CHAPTER IV.— Formation of McKendreean Society— Early Officers 
and Teachers— McKendreean Chapel and "Widow's Row"— 
Rev. James B. Finley and Indian Chiefs — Formation of the 
First Juvenile Missionary Society— Rev. John Summerfield's 
Sermon to Children— Interesting Missionary Incident, 16 to 20 

CHAPTER V.— Male and Female Sunday School Unions— Early 
Sabbath Schools, various Denominations— Recollections of 
"Union School," Baltimore College— School at Rev. Mr. Dun- 
can's Church; an Early Scholar— A Scholar in Asbury School 
No. 1, in 1818, 20 to 22 

CHAPTER VI.— Formation of Asbury School No. 3, in "Old Town" 
—No. 4 Asbury School, Sharp street— Old Wesley Chapel- 
New Church— School No. 5— Powhatan Factory— Early Teach- 
ers, long walks— "Father Wilson's" hospitality— School No 6, 
at "Father Chalmers 1 ," Harford ave , location out of "town" 
—Mr. Thomsen's Missionary Church— Rev. Daniel McJilton's 
Missionary School — Harford Avenue Chapel— Its principal 
Friends— Sale of Chapel and Erection of new Church— School 
No. 7, at Hookstovvn M. E. Church— Additional School, at 
Franklin Factory 22 to 27 

CHAPTER VII.— Further Schools in Old Town— Pitt Street— Inde- 
pendent Engine House— New School building on Eusor street 
—Early Officers and Teachers— Erection of Monument Street 
Church— Removal of School— School house on Exeter street- 
Building of the new Exeter Church and removal of School- 
Officers and Teachers— "North Baltimore Sunday School Soci- 
ety"— President Street Chapel— High Street Church, "School 
and Officers— Schools in neighborhood of Eutaw Street Church 
—"Old Alms House" School— Improvement of Eutaw Street 
Church— School organized, success, Officers and Teachers- 
School in "Old Tabernacle"— Lanvale Factory and Asbury 



IV TABLE OF CONTENTS. 

Page. 

Chapel— The "Mariners' Church"— School at Washington Fac- 
tory— Hookstown Road— Whatcoat Chapel and Church — Fay- 
ette Street Chnrch and Chapels— William Street Church— 
Columbia Street Chapel and Church— Spring Garden Chapel- 
Cross Street Mission Chapel and Schools 27 to 33 

CHAPTER VIII.— Sundry Churches, Chapels and Schools, includ- 
ing Emory Church— Strawbridge— Franklin Street— Charles 
Street, now Mount Vernon Place Church — Union Square 
Church — Madison Avenue Church— Huntingdon Ave. Church— 
Jefl'erson Street Church— Jackson Square Church— Sudden 
death of a Teacher !— Grace Church and others— Churches, 
Chapels and Schools, adjacent to the City ; including Elkridge 
Landing, Patapsco or Battle-Ground Meeting House— Grove 
Chapel and Church — Prospect Chapel— Locust Grove Mission— 
Summerfield Chapel and others 33 to 39 

CHAPTER IX.— Sabbath Schools of East Baltimore— "Wesleyan 
Sunday School Society 1 '— Great prosperity and usefulness- 
Death of Philip Sherwood— Efforts to conduct Schools in the 
Alms Houses— Preaching by Local Ministers for nearly fifty 
years — Bayview Asylum— Beautiful Chapel— Sunday Schools 
and Preaching at Maryland Penitentiary — Joseph Owens, War- 
den, Mrs. Hammond, Matron— Change in the Arrangements- 
Sunday Schools among the Colored People— Opposition and 
Difficulties— Their present prosperity 39 to 42 

CHAPTER X.— "Wesleyan Home Missionary Society," Rev. John 
Hersey and others— Successful Missionary Labors— Frederick 
Street Chapel— Canton Chapel —Causeway Home Mission 
Chapel, its Dedication-^Dr. H. S. Hunt— Missions among Boat- 
men and Sailors— ''Floating Bethel" and Churches— Missions 
among the Germans— Their encouraging prosperity, 42 to 45 

CHAPTER XL— Number of Schools in the City in 1828— Procession 
in the City— Sunday School Procession of Methodist Schools, 
in 1842— "Centenary Celebration"— Subject of Finance— Dr. S. 
K. Jennings— Concert by Emanuel Kent and others— Noted 
Pastors and their Services— Lecture by Rev. Henry B. Bascom 
— The "Lancasterian Plan," its peculiarities — School Discip- 
line, Rewards and Punishments— "Tropological Band" 45 to 47 

CONCLUSION.— An old Premium !— Studies in the early Schools- 
Music— Savings Society— First Sunday School Paper— Reviv- 
als of Religion— Continual Growth and Improvement— The 
Asbury Society Incorporated— Review of "City Station"— 
Statistical Table— Interesting Facts — Purchase of Charles 
Street Church by the "City Station"— Change of name to the 
"First Methodist Episcopal Church"— Melancholy death of 
Superintendent Donohue— Removal of No. 1 School from Light 
Street Building— Present Pastor and Superintendents, their 
Antecedents— Coming Anniversary Meeting— Concluding Re- 
marks 47 to 52 



Our 



Early Sabbath Schools, 

BALTIMORE. 



CHAPTER I. 

The history of the introduction of Sabbath Schools into 
Baltimore city, and vicinity, remains, in large part, un- 
written. To aid in the supply of this deficiency, the fol- 
lowing historical facts are prepared for future reference. 

In "Griffith's Annals of Baltimore," a book of local 
authority, published in 1829, it is recorded, under date of 
1787, viz. "Mr. Asbury and the Council of the Methodist 
Church make some progress in establishing Sunday Schools 
for persons of all descriptions, free of expense." Bishop 
Asbury, and other early Methodist writers, record the 
same important fact. 

No further particulars, or living witnesses, of these 
schools remain ; but their existence was of sufficient im- 
portance to be noticed by a secular historian, and furnish 
conclusive proof of the early interest of the Methodist 
Church in the moral education of the } r oung. 

Following this important movement, the next record, in 
regard to time, relates to the "Second Baptist Church" 
of Baltimore, located on Fell's Point, of which Eev. John 
Healey was Pastor for fifty-three years. In the "Members 
Manual," published by said church, it is recorded that "a 
Sabbath School was formed in that church in 1804, the 
first in Baltimore, and probably the third in the United 
States, which, with some interruptions, has continued to 
the present time." Some proof is also given of the correct* 
2 



6 



EAELY HISTORY OF SABBATH SCHOOLS, 



Bess of their claim to such early Sabbath School labors. 
Without disparaging this honorable record, it may be said 
that this school must have been peculiar in character, and 
not much known beyond its local sphere, as there is no 
knowledge of any similar school among the Baptist, or 
other churches, about that period. 

Father Healey, the pioneer Sabbath School pastor, de- 
serves most favorable notice. He was an excellent chris- 
tian man, but a decided close communion Calvinistie 
Baptist. His church and congregation were small, and, 
while they contributed according to their means for their 
pastor's support, for a number of years he worked at his 
trade of a dyer, to aid his devoted people to meet the 
demands of his household. Owing to his creed, for many 
years he did not co-operate with ministers of other denom- 
inations in general religious labors. In old age he became 
much more liberal in his religious views, and united with 
the general Protestant preachers in holding meetings on 
Sabbath afternoons, for Divine worship, in the streets, mar- 
ket houses, and other public places. On one occasion he 
preached in "Monument Square," about 1844, from the 
portico of an old mansion house, to a large mixed assem- 
bly, gathered by the novelty of the scene. He was about 
eighty years of age, his head covered by a black silk cap, 
which he usually wore; his voice was feeble and shattered. 
The sermon was plain, simple, but earnest ; among the 
remarks he made was one like the following : 11 1 suppose 
there are some in this crowd who know more about what is 
in Mobinson Crusoe, or Jack the Giant-killer \ than they 
know about what is in God's word." 

Years have passed away since ; the Sabbath School, 
formed in his church, is still continued under more favor- 
able circumstances ; but the first aged pastor ended his 
course with joy, and the ministry which he had received 
from the Lord Jesus. His funeral took place on a Sab- 



SARLY HISTORY O'F SABBATH SCHOOLS. 



7 



bath afternoon, in 1848, in Greenmount Cemetery, (which 
was dedicated in 1839) where an interesting address was 
delivered to a large concourse by the late Rev. Dr. Rich- 
ard Fuller, of this city ; and among the audience was the 
Methodist preacher who was his assistant at the meeting 
in "Monument Square," and offered the opening prayer 
to Almighty God on that occasion. This tribute is ma*A-e 
to the memory of the first Sunday School pastor in Balti- 
more, of whom we have any knowledge, who lived nearly 
eighty-four years, and who deserves to be remembered for 
his services to the rising generation. A plain gravestone 
marks his burial place. 

We shall next refer to other Sabbath School movements 
of a more general and permanent character. 



CHAPTER IL 

The year 1816 was marked by a general awakening on 
the subject of Sabbath Schools. The impetus, in Balti- 
more city, e&me from New York and Philadelphia, where 
schools had just been organized, and were found to be 
desirable and useful. A meeting was called by the Meth- 
odists, October 21, 1816, at Light Street Church, of all 
persons "favorable to the religious education of youth." 
Rev. Stephen George Roszel, of historic fame, preacher in 
charge of Baltimore City Station, presided on the occa- 
sion ; Luther X. Cox acting as secretary. 

After deliberation and prayer the meeting adjourned to 
November 4, 1816, when the "Asbury Sunday ScSoot 
Society" was organized, which has preserved an unbroken 
history to the present period, and is completing the sixty- 
first year of its operations. Our articles will probably 



s 



EARLY HISTORY OF SABBATH SCHOOLS. 



. demonstrate that this was the first organized and perma- 
nent society in the city of Baltimore. A constitution was 
adopted, and twenty-two persons were enrolled as mem- 
bers. For the sake of accuracy, and to prevent mistake, 
we copy the official list : John Kingston, Luther J. Cox, 
Andrew Adgate, Conrad E. Fite, George W. Chalmers, 
Robert G. Armstrong, Benjamin Childs, Richard Ridgely, 
Leroy Swormstedt, Thomas MeMullen, Samuel B. Owings, 
James Bryan, William Gist, William Armstrong, John A. 
Simmonds, John P. Paul, Henry Aisquith, George A. 
Schaffer, Thomas Hammond, 0. D. W. Johnson, Jacob 
Bushey and James Hanson. All of these have departed 
this life except Conrad R. Fite, now of Mount Vernon 
Place Church, who has maintained his interest in this 
good w T ork, and is esteemed and honored as probably the 
oldest Sabbath School laborer in the state of Maryland. 
The first president elected was John Kingston, a pleasant 
English gentleman, who kept a bookstore on Market, now 
Baltimore, street. He was succeeded, in 1817-18, by Dr. 
Thomas E. Bond, sr., afterwards the distinguished editor 
of the "Christian Advocate;" from 1819 to 1825 he was 
followed in the same office by Moses Hand, an intellectual 
and excellent English gentleman. Dr. George RobertS7 
one of the apostles of New England Methodism, presided 
from 1826 to '28; as also did his well known son, Dr. 
George C. M. Roberts, from 1833 to '39. 

Conrad R. Fite was the first treasurer, and the gifted 
Andrew Adgate, secretary. 

The list of members embraced the name of Robert G. 
Armstrong, the acknowledged leader of his brethren, until 
his death, which occurred in 1862; also, Leroy Sworm- 
stedt, who became a prominent and useful minister, and 
also Book Agent of the Western Book Concern. 

Among the early teachers, after the Society was formed, 
may be named, Charles A. Warfield, now of Texas, who 



EARLY HISTORY OF SABBATH SCHOOLS 



9 



was a pleasant, popular teacher ; William McConkey, jr., 
who was the second treasurer, and served faithfully for 
fourteen years ; Asbury Jarrett, James Amos, George W. 
Magers and others. 

In later years the office of vice-president was filled by 
Rev. Thomas Bassford, for a long period principal of the 
"Male Free School of Baltimore ;" also, by James Brun- 
dige, who was noted for his piety and devotion to good 
works ; John G. Chappell, who was an intelligent gentle- 
man, and, likewise, by Philip Hiss, now an oetogeiiarian, 
but youthful enough still to labor in Sabbath School. 

The persons who were elected to the office of secretary 
embraced, John Kepler, a local minister, who died in 
glorious triumph ; John Coleman, the heat scribe, who 
became a prominent minister of the Protestant Episcopal 
Church, and Charles R. Coleman, his brother, who ranks 
among our chief speakers on anniversaries and other special 
occasions ; George Sanders, who continues to labor for the 
church in a quiet, but efficient, manner ; J. Randolph Fin- 
ley, who became a minister in the M. E. Church South ; 
and, also, John C. Keener, now one of the Bishops of the 
same important church. 

Among the superintendents may be named, John Plas- 
kitt, who labored faithfully and died a few years since; 
Christian Keener, father of Bishop Keener, who Was the 
early and successful advocate of Temperance ; Comfort 
Tiffany, father of Rev. Dr. Otis H. Tiffany, who is highly 
esteemed for his work's sake ; Thomas Armstrong, a man 
of meek and quiet spirit, who served his generation to the 
glory of God ; Robert M. Lockwood, now of the M. E. 
Church South, who was a model superintendent ; Henry 
W. Cooke, who was highly acceptable, and others. 

Thomas G. Hill, Jacob Day, Samuel Kirk, James S. 
Suter, Samuel Hindes, and others, labored successfully in 
North Baltimore where the Sabbath School cause was 
2* 



10 



EARLY HISTORY OF SABBATH SCHOOLS. 



always popular and efficient. The roll of teachers includ- 
ed Henry Slicer, then in his apprenticeship, and who be- 
came a distinguished minister of Christ, his labors will 
be noted hereafter ; Samuel Kepler and his two brothers, 
all of whom became ministers; also, George D. Cummins, 
who was the first bishop of the Reformed Episcopal Church, 
his step-father, Joseph Farrow, being also one of the super- 
intendents. 

Among the scholars may be named, John N. McJilton, 
who became a minister in the Protestant E. Church ; Dr. 
Perry S. Kinnemon, a worthy and successful physician ; 
Alfred Cookman, of precious memory,, in an unpublished 
letter, written concerning his contribution to aid in the 
repairs of one of the city churches, said: "As one of the 
children, I must have the privilege of doing this much,' 7 
&c; also, Timothy S. Arthur, so favorably known in the 
literary world as the sprightly author of a number of in- 
teresting books for the use of children and youth; John 
Wesley Coburn, was, in subsequent years, a scholar of re- 
markable aptitude in answering scriptural lessons, and 
was a great favorite with his superintendent. He died in 
early manhood, regretted by all. 

To the foregoing might be added the names of scores of 
itinerant and local preachers and other honorable men, 
"not a few" who have been enrolled among the records of 
the "Asbury Sunday School Society" since its organiza- 
tion. 

Any person acquainted with Baltimore Methodism, will 
recognize, in the foregoing names, 'some of the purest and 
best men who ever honored the church and the community 
in w T hich they resided. We shall proceed to consider the 
first school formed by this society. 



EARLY HISTORY OF SABBATH SCHOOLS. 



11 



CHAPTER III. 

The "Asbury Sunday School Society" opened their first 
school on November 17, 1816, in a school room over the 
Union engine house, which then occupied the centre of the 
Hanover -street market house. 

The room was rented for Saturday evenings, and also 
for the Sabbath day, at "one dollar per month/" The for- 
mation of a Saturday-night School soon followed, and "one 
hundred candlesticks" were purchased for its use ; and also 
shoes and stockings for the needy scholars. 

Reading and writing were taught on the "Lancasterian 
plan," the latter being practiced in sand, on long plank 
desks, prepared for that purpose, with strips of wood on 
on each side to keep the sand in place. 

The Sabbath School prospered greatly, and the room 
was found to be contracted and inconvenient, and other 
accommodations became necessary for the comfort and 
success of the school. A well known local preacher, now 
of Washington city, and the printer of these sketches, 
were among the pupils and visitors of the school, and, al- 
though but children at the time, have distinct recollec- 
tions of the school and its exercises. 

Other pupils may yet survive, but doubtless the greater 
part, with their faithful teachers, have passed away. 

The vestry of Saint Peter's Protestant Episcopal Church, 
then located on Sharp street, had an adjoining building 
occupied by an excellent parochial free school, but which 
was not then used on the Sabbath. 

The Asbury Society, on June 13, 1817, appointed John 
Kingston (president) and Conrad R. Fite (treasurer) to 
wait on the vestry of Saint Peter's Church, to obtain the 
use of the school room in the rear of that Church for a 
Sunday School room. 



12 



EARLY HISTORY OF SABBATH SCHOOLS. 



On July 12, following, the committee reported, "that the 
vestry of that Church had it in contemplation to establish a 
similar Sunday School, and consequently could not grant us 
the use of it." 

These facts are matters of record, and fully establish the 
claim that the Asbury Sunday School antedated the 
school at Saint Peter's Church from November, 1816, to 
some date subsequent to July 12, 1817. It has been con- 
ceded that the Sunday School at Saint Peter's Church pre- 
ceded the school at the First Presbyterian Church, Rev. 
Dr. Inglis, pastor ; but, from a remark in the record of the 
"Asbury Society," it is probable that this order should be 
reversed. With that question $ however, we are not in- 
terested. 

The honor of the first Sunday School, of permanent 
organization, certainly belongs to the Asbury Sunday 
School No. 1. 

This lack of a suitable room for the accommodation of the 
Sunday School, introduces an interesting item of Methodist 
history. The "Male Free School of Baltimore" was 
organized in 1801, principally through the agency of the 
elder Dr. George Roberts, who remained its life-long friend 
and patron. 

The second "Light Street Church," erected in 1797, 
had, in connection with it, the "Old Parsonage" or 
Preacher's Home, in which the married ministers resided. 
Some years later, an additional parsonage was purchased 
on the lot south of the church and facing the old parson- 
age, and was known as the "White House." 

In the third story of the old parsonage, a large room 
was prepared for the use of the "Male Free School," which 
was reached from the yard by a flight of wooden steps on 
the outside of the parsonage. In this building, the school 
was conducted for a number of years, no doubt, much to 
the annoyance of the household. 



EARLY HISTORY OF SABBATH SCHOOLS. 



13 



In the year 1810, the school was adjourned to allow the 
first "Baltimore Annual Conference" to be held in that 
room, the preceding sessions having been held in the 
churches, and, thenceforth, it was known as the "Confer- 
ence Room." 

Bishop Thomas Coke, in his journal, writing of one of 
the Conferences held in this room, probably the first, re- 
marked : "The brethren added greatly to the comfort of 
the Conference by putting in a stove to warm the room 
where we met, which made us very comfortable." How 
times have changed, since that period. ! 

After various alterations and improvements, the room 
was occupied for Conferences, Leaders' Meetings and a 
variety of church purposes, until Light Street Church and 
parsonage were removed in 1869 to give place to the en- 
croachments of business. 

Meanwhile the trustees of the "Male Free School" erect- 
ed a building on Courtland street, for school purposes, 
in 1812, which has been greatly enlarged and improved, 
and is, no doubt, the oldest Methodist charity in the 
United States. 

The venerable Thomas Kelso, himself the founder and 
sole supporter of the "Kelso Orphan Asylum for Metho- 
dist Children," has, for many years, been president of the 
board of trustees, and the record of proceedings is perfect 
from the year 1801 to 1877. 

On a lot, south of the Male Free School and west of the 
"City Spring," in 1808, was the large Octagon Building 
for exhibitions, and which was occupied in part by political 
societies called "Tammany" and "Washington;" the latter 
maintained a "free school" for some time, but its religious 
character was doubtful and met but with little favor, and 
both societies, in a few years, ceased to exist, and the 
building w T as removed, while its humble, but pious neigh- 
bor, the "Male Free School," is still in active operation. 



14 



EARLY HISTORY OF SABBATH SCHOOLS. 



In boyish parlance, the latter school was the religious op- 
ponent of the "Octagon." 

It is a singular coincidence, that when the first Light 
Street Church and the second Cokesbury College were de- 
stroyed by fire on the same day in 1796, the funeral ser* 
vices of Richard Colvin were being conducted in the 
church when the fire broke out in an adjoining building, 
which led to the hasty removal of the dead and the total 
destruction of the valuable property. After many years, 
Miss Rachel Colvin, who had inherited much of the 
princely fortune of her father, Richard Colvin, bequeathed 
ten thousand dollars for the education of poor girls in con- 
nection with the "Male Free School," which is now known 
as the "Male Free School and Colvin Institute for Girls." 
This munificient legacy was soon followed by a very liber- 
al one from Miss Elizabeth Buchanan, who had been an 
intimate friend and companion of Miss Colvin. These and 
other legacies previously received, have made the school, 
with great economy, self-supporting, 

With this digression we return to our narrative. The 
"Asbury Sunday School Society" applied for permission 
to remove its school to the building occupied by the Male 
Free School, which was cheerfully granted, and, in Octo- 
ber, 1817, the old room over the "Union engine house" 
was vacated, and the Sabbath School was removed to the 
building on Courtland street. Robert G. Armstrong was 
appointed in charge of the school, which was now called 
No. 1, until it should be fully organized; 

The prosperity of the school was so great that, in a short 
time, an additional room in the same house was obtained ; 
and school No. 2 was opened under the charge of Thomas 
R. Hand, Joseph Towson and Lewis Kalbfus, superintend- 
ents 

These schools were successful for years, and every Sab- 
bath morning the scholars of both schools were divided 



EARLY HISTORY OF SABBATH SCHOOLS. 



15 



into three columns, with their teachers, according to their 
residences, and quietly marched through the streets to 
attend Divine service at Light street, Greene, now Exeter, 
street, and Eutaw street churches, being the only Meth- 
odist churches, for the whites, west of Harford run, now 
Central avenue, whioh then separated the "Town" from 
the "Point," and which latter place was principally reach- 
ed, on foot, by a long wooden bridge, built upon piles 
driven into the marsh, at what was then the end, on the 
west side, of Gough street. 

Asbury Sunday School, No. 1, continued to be conducted 
in the Free School room until the year 1843, being for a 
period of twenty-six years. School No. 2, after a few 
years, was disbanded on a'ccount of the opening of new 
schools, which were more convenient for the pupils. 

The corner stone of a new building was laid, by the 
venerable Bishop Waugh, on a part of the lot immediately 
south of Light Street Church, which was speedily complet- 
ed, and occupied by the Asbury School, No. 1, Septem- 
ber 3, 1843, for whose use it had been erected. 

It was under the management of superintendent Robert 
M. Lockwood, who was succeeded by John W. Mortimer, 
Richard Donohue and others ; Charles Rogers, Edward J. 
Ward, William Hamilton, William J. Plummer, Samuel 
T. Lester and others have been faithful teachers. Mrs. 
Caroline G. Peyton, Isabella Brannan, Ellen Edwards, 
(afterward Munroe,) Mrs. Dr. Roszel, Rebecca Bosley, and 
others, labored faithfully in the female department. 

Here it continued its operations until the removal of 
Light Street Church, and for a brief period after its demo- 
lition, and finally vacated the premises in 1872, after hav- 
ing occupied it nearly thirty years. 



16 



EARLY HISTORY OF SABBATH SCHOOLS. 



CHAPTER IV. 

The school, under the charge of the Asbury Society, was 
designed for male scholars only. This led to the formation 
of the "McKendreean Sunday School Society," for female 
scholars, in Eutaw Street Church, on November 17, 1816, 
being the same day the first " Asbury School" was opened. 
Mr. Isaac Burneston rendered valuable aid to the ladies, 
in perfecting their arrangements. 

Sarah Hammond was elected president ; Sarah McCon- 
nell, (afterward Doughty,) vice-president; Elizabeth 
Morsell, treasurer ; Caroline Hammond, secretary ; Pa- 
tience Hand, (afterward Brown,) Mary Paul, Miss Mor- 
sell, (afterward McConkey) and Mary Lynch (afterward 
Campbell and Baxley,) were appointed an executive com- 
mittee. 

Among the prominent teachers were Achsah Gwynn, 
, (afterward Armstrong,) Mary Hewitt and Mrs. Kennedy. 

Other worthy names of the founders and early teachers 
are on the record, but the changes produced by the mar- 
riage of nearly all those "elect ladies" would render it 
difficult, at this period, to trace their subsequent names. 

The work accomplished by this society was highly suc- 
cessful and satisfactory. 

Their first school was conducted for many years in the 
"McKendreean Chapel," named after Bishop McKendree, 
erected on a part of the Lombard street burial ground, 
corner of Paca street, and was in operation shortly after 
the Asbury School, No. 1, was opened, and was probably the 
second school formed in Baltimore. 

Other schools were subsequently begun, and successfully 
prosecuted by the society. 

The McKendreean Chapel had an interesting history ; 
in addition to its use for Sabbath School purposes, it was 
occupied as a preaching place, and for other church objects. 



EARLY HISTORY OF SABBATH SCHOOLS. 17 



About the year 1821 or '22, Rev. James B. Finley, the 
apostle of the Wyandotte Indians, visited the East, accom- 
panied by "Manuncue" and "Between-the-Logs," two con- 
verted chiefs, who, with their devoted missionary, sung, 
prayed and preached, to the astonishment of thousands in 
our city, and also at camp meetings in the vicinity. 

The interest they produced in Baltimore was so intense 
that it led to the formation of the first juvenile missionary 
society probably in the United States, which took place 
in the chapel, and was called the "Juvenile Finleyan Mis- 
sionary Society" after the noted Indian preacher, and con- 
tinued in operation for a number of years. 

One of the surviving members well recollects the month- 
ly meetings of his juvenile associates when "cents" were 
scarce with him, and were earned by splitting and carry- 
ing wood and water for his mother, to meet his small 
monthly subscription which was promptly and cheerfully 
paid. 

Another member was then in her early girlhood, and 
well remembers the interest taken in its operations by Pa- 
tience Hand, (afterward Brown,) Achsah Gwynn, (after- 
ward Armstrong,) the gifted and intellectual Thomas E. 
Bond, then in his later childhood, and others. 

That lady is now a grandmother, and one of her daugh- 
ters is a prominent officer and speaker in the "Women's 
Foreign Missionary Society," "Home for Aged Metho- 
dists," and other benevolences of the Church. 

Is the christian zeal of the daughter a living spark fron* 
the first Juvenile Missionary Society, of which her mother 
waa a member ? 

The General Conference of 1824 commenced its session 
in the chapel, but adjourned to Eutaw Street Church as 
being more convenient. 

Another object of interest was the "Widow's Row,", 
built upon a part of the same burial lot and probably the 
3 



EARLY HISTORY OF SABBATH SCHOOLS. 



earliest comfortable "home" for pious widows connected 
with the church. After several removals of this asylum 
to other buildings, the "Home for Aged Methodists" 
was erected on the corner of Fulton and Franklin streets 
for the use of all the churches of the city, where it stands 
an honor to its projectors and a faithful representative of 
the christian charity of the church of which the humble 
"Widow's Row" was the early forerunner. 

The disinterment of the remains of the dead and their 
careful reinterment at "Mount Olivet Cemetery," and the 
subsequent necessary sale, by legal proceedings, of the 
Lombard Street ground for building purposes, led to the 
removal of the McKendreean Chapel, and, also, of the 
"Widow's Row," and the site is now covered with beauti- 
ful dwellings and nothing left to mark their former 
location. 

The record of the proceedings of the "McKendreean 
Society" was remarkably well kept until 1845, when it 
became merged with the Asbury Society and ceased to 
exist as a separate organization. The minutes show the 
interest which the Methodist preachers took in the Sab- 
bath School cause. At the meeting of the Society, held 
August, 1818, those faithful pastors of the olden time 
were present to encourage the female workers of the 
church. Joshua Wells, Christopher Frye, Beverly Waugh, 
(afterward bishop,) and Manning Force ; Bishop McKen- 
dree and the sainted John Summerfield also visited the 
society at other periods giving counsel and instruction. 

Rev. John Summerfield, preached a sermon about 1822, 
to Sunday School children, in Light Street Church. The 
building, and all the surroundings, were crowded by 
young and old. The preacher was compelled to enter by 
a window at the back of the church, as no access could be 
had by the front or side doors. 

The subject of the discourse was : "And thou, Solomon, 



EARLY HISTORY OF SABBATH SCHOOLS. 



19 



my son, know thou the God of thy father,*' &c. His illus- 
trations were of the plainest and most beautiful character, 
his face, beaming with holy beauty and fervor, enforcing 
love and obedience on the part of the child to his parent, 
and described parental love for the child by the daily toil 
of the father to obtain food and raiment for his children, 
and then exclaimed, with thrilling pathos as no human 
voice could excel, "little boy, when you go home, take 
your father's hand in yours and feel how hard it is from 
labor and toil for your good, it has almost become as hard 
as a horse's hoof !" 

He enforced our duty to our heavenly Father in words 
of simplicity which secured the attention and approval 
of all. 

It was a memorable day, the boys and girls of that 
period, if now living, would be more tjian three-score 
years old; and one of the survivors of the children de- 
scribes the effect of the sermon as almost marvelous, and 
that on his return home from church he took his father's 
hand in his to feel its hardness from daily toil, and kissed 
it with juvenile affection ! 

On another occasion, Mr. Summerfield was urging chris- 
tian devotion and diligence, and said, in substance, that, 
"in the early part of his ministry, he was missionary to a 
destitute part of Ireland. On one occasion he was the 
guest of a laboring man, who was a member of the Metho- 
dist Society. The man arose early in the morning, ate a 
hasty breakfast, and went forth to his daily labor. In 
due time the wife proceeded to prepare a frugal meal for 
the missionary, and made a cake, to be baked upon the 
coals on the hearth, while the cradle with her babe was 
near at hand. Mr. Summerfield talked to the wife about 
the salvation of her soul; she became greatly affected, and 
was urged to kneel before God, in prayer, which she did. 
Mr. S. knelt also, sang and prayed with her; meanwhile 



20 



EARLY HISTORY OF SABBATH SCHOOLS. 



the cake on the hearth needed turning, which he attended 
to ; the babe cried in the cradle, and he rocked it to quiet- 
ness. In a short time the wife was converted to God, the 
cake was baked, and the child rocked to sleep." 

The narrative produced prodigious sensation, and proved 
that a man may work sometimes with several "irons in the 
fire" without any being burned. 

All these early scenes, nearly all who participated in 
them, and the "McKendreean Sunday School Society," 
have passed away ! 

It may not now be known to many that Mr. Summerfield 
was stationed, in 1825, in Baltimore City Station, and 
labored as his failing health would allow. 



CHAPTER V. 

In "Griffith's Annals of Baltimore," before referred to, 
under date of 1817, it is remarked, "at this period 
Sunday Schools are organized by the religious societies 
generally." 

A Sunday School Union, of the male schools, was form- 
ed and a report published in 1818 ; from a letter on file 
dated 1820, it appears, the "Asbury Society" belonged to 
the Association. John I. Donaldson, Esq., a prominent 
member of the bar, being Secretary. 

It is to be regretted, that the names of the Male Sunday 
Schools connected with the Union, cannot now be ascer- 
tained, but doubtless, they outnumbered the schools, for 
female children. 

The Female Sunday School Union was also organized 
and a report published in 1818, of the female schools, at 
that time connected with it, viz. "First Presbyterian, (Dr. 



EARLY HISTORY OF SABBATH SCHOOLS. 21 



Inglis, pastor,) St. John's Independent Protestant Episco- 
pal, (Rev. Mr. Dashield, pastor,) Associate Reformed (Rev. 
John M. Duncan, pastor,) First Baptist Church, Second 
Presbyterian Church, Hookstown Road School, also an 
Adult School, and Powhatan Cotton Mill School," 

The good work in the city and vicinity, was on the in- 
crease, and no doubt other Sunday Schools, not connected 
with the Unions, were formed and in successful operation 
during the year 1818. 

The first Sunday School, of which a surviving scholar 
had knowledge, was a Union School , held in the Baltimore 
College building, on Mulberry street, in 1817 or '18, and 
which he only attended for a short time ; but having been 
very young, has little distinct recollection of the school or 
its exercises. 

In 1818, he went to reside with an elder of Rev. John 
M. Duncan's Associate Reformed Church, now, Rev. Dr. 
Leyburn's, and attended the Sunday School connected 
with it; he well remembers that in public worship, the 
scholars occupied a part of the east gallery ; he admired 
the splendid physical appearance of the Pastor, but was 
too juvenile to comprehend the sermons of that remarka- 
ble preacher. 

Many years after, when Mr. Duncan's health was bro- 
ken, and almost unable to attend to his pastoral duties, 
for family reasons he officiated at the funeral of a worthy 
Sunday School worker connected with the Asbury Society, 
and his former pupil occupied a seat with him in the car- 
riage to Green mount Cemetery ; while on the way, the 
pupil informed Mr. Duncan of his early connection with 
his Sunday School, which apparently gave him great plea- 
sure. 

The lad, in a few months, left the family of the "elder," 
returned home to his parents, who were Methodists, and 
the Asbury Sunday School^ No. 1, having been removed 

3* 



22 EARLY HISTORY OF SABBATH SCHOOLS. 



to the Male Free School building, which was more conve- 
nient for him, he was admitted in August, 1818, as a 
scholar, subsequently became a teacher, filling other re- 
sponsible positions. 

In 1845 he was elected president of the Society in which 
he had been received as a scholar, and served in that im- 
portant relation until 1866, when affliction compelled him 
to resign. 

For nearly fifty years he was thus actively identified 
with the first Sunday School in Baltimore, and still holds 
a nominal relation to it. 

The minutes of the Asbury Society, August, 1817, re- 
cords "a vote of thanks to Brother Disosway, a young man 
from New York, for his address on Sunday Schools." 
This reference was to Hon. Gabriel P. Disosway, late of 
New York, so widely known for his christian character^ 
varied labors, and extensive learning ; and proves that he 
was competent to instruct his Baltimore, brethren, on this 
new and interesting topic. 



OHAPTEK VI. 

The preceding notes have shown the "Asbury Society," 
with schools No. 1 and No. 2, in full operation in the Male 
Free School building. In 1820 there were seven schools 
under its charge in the city and neighborhood ; the addi- 
tional schools were as follows : 

School No. 3 was superintended by Edwin H. Alford 
arid E. J. Markland. Its location is not given in their 
reports, but was probably in "Old Town." The school 
was small, and, during a part of the time, was conducted 
in an old frame carpenter shop, in the winter season, with- 



EARLY HISTORY OF SABBATH SCHOOLS. 



23 



out a stove to warm the room. It is no matter of surprise 
that the school did not prosper, and the superintendents 
were occasionally discouraged. 

School No. 4 was conducted by John Dykes and James 
Peregoy, superintendents, in a school house on south Sharp 
street, below Montgomery street. The school was prosper- 
ous, but in 1820 the superintendents made a careful inven- 
tory of all the books and chattels belonging to the Asbury 
Society, including a "wooden chandelier with four candle- 
sticks, for the use of the night school, and absolutely resign- 
ed their office, stating, i( we consider it a violation of the fourth 
commandment to teach writing on the Sabbath day ;" refer- 
ence will be made to this question hereafter. 

The difficulty was adjusted, and the school continued 
until the purchase, improvement and occupancy, in 1822, 
of the old frame "Wesley Chapel," on south Sharp street, 
principally through Col. John Berry, where the school 
was reorganized; being near the brick yards, it was called, 
in derision, "Old Froggie," on account of its location. 

Probably as many as fifty preachers went forth from that 
humble Chapel and Sunday School, and was among the 
most prosperous of its day. 

In the meantime Dr. Thomas Littig was superintendent 
for a number of years ; as was, also, in later years, Dr. 
George C. M. Roberts and John C. Keener, before referred 
to ; Samuel Shane was also an early teacher. 

The new "Wesley Chapel" was erected in 1833, and the 
Sunday School transferred to that place. Great prosper- 
ity has attended the labors of its officers, numerically and 
spiritually. Charles Cochran, jr., William Corkran, Solo- 
mon Allen, Joseph P. Watkins and others, have rendered 
valuable services. 

The favorite country school was No. 5, located at Pow- 
hatan Factory, about seven miles from the city. The 
journey was long and tiresome, as the superintendent, 



24 EARLY HISTORY OF SABBATH SCHOOLS. 



Daniel A. Ellis, and the corps of teachers who walked 
out with him and others from the city in early morning, 
and, after teaching all day, returned to the city in the 
same manner in the evening. 

Among the faithful teachers was Henry Slicer, hereto- 
fore referred to, who was then serving his apprenticeship 
in the city, and who took his early lessons in itinerancy 
on foot ! When he had become a popular and successful 
minister he often referred, at Sunday School anniversaries, 
to the times when he arose before sunrise, and performed 
the journey, with others, on foot, to teach the children at 
Powhatan Factory the way of life and salvation. 

Among the most pleasing recollections of Powhatan Fac- 
tory is the venerable manager, Philip Wilson, a kind, 
generous Irish gentleman, who always waited for, and 
greeted, the itinerant teachers as they reached the Fac- 
tory, tired and hungry, and welcomed them to his house, 
and to a breakfast table well supplied with pleasant and 
desirable food, where he presided with his spectacles 
placed over his forehead, while he recited pleasant and 
amusing Irish stories. One of the surviving teachers was 
frequently his obliged guest, and listened to his amusing 
conversation. 

Such a man as Philip Wilson deserves to be had in 
remembrance, and his house as one of the best specimens 
of a Methodist home of the olden time. 

The Sunday School at Powhatan was aided by Israel 
Cooke, Jehu Peregoy, and others of the neighborhood ; 
and, after the fluctuations incident to a manufacturing 
village, continues in a prosperous state under the charge 
of the people of that vicinity. 

The distance from the city named for this and other 
country schools may appear to be overstated, but it must be 
borne in mind that, since 1819, the city has moved more 
than two miles into the country, and is still moving out, 



EARLY HISTORY OF SABBATH SCHOOLS. 



25 



and may yet reach Hookstown and Powhatan, as they are 
now connected by railway with Baltimore city. 

School No. 6 was conducted in a small chapel connected 
with the residence of John Chalmers, sr., now at the cor- 
ner of Harford avenue and Oliver street; a part of the old 
frame homestead being still standing. Daniel Chambers, 
another local preacher, rendered much assistance. It 
was superintended by John Rose and Alexander Reaney. 

Rev. John Chambers, (Presbyterian,) then a student of 
divinity, under Rev. Mr. Duncan, rendered important ser- 
vices to the neighborhood, and gave proof of the eminence 
he would attain in the ministry. 

Laura Maria Chalmers, afterward Cook, a grand-daugh- 
ter of John Chalmers, was an infant scholar in that school, 
and continued until its dissolution, after which she was a 
faithful teacher in Monument Street School for a number 
of years. 

The superintendents complained that they had difficulty 
in obtaining teachers, on account of the distance of the 
school from "town." 

After some years the school and chapel were abandoned, 
following the decease of Mr. Chalmers, and the children 
and other persons went to "town" to church and school. 

About that period Mr. Thomsen, an old-time letter 
carrier, engaged in building a missionary church on Har- 
ford avenue, near Aisquith street, with his own means, 
and collections made by him, which has continued with 
varied success, and is now occupied by a prosperous con- 
gregation. 

Mr. Thomsen was one of six letter carriers for the 
whole city ; his district was a part of the north side of 
Market, now Baltimore, street, including a considerable 
portion of "Old Town." He had enormous pockets in his 
coat, into which his daily mail was thrust ; and, as postage 
was then generally unpaid upon letters, and was to be col- 



26 



EARLY HISTORY OF SABBATH SCHOOLS. 



lected by the carriers, he kept his account of postage due 
by his customers on the jamb behind the front door, in 
large chalk figures, and collected the same at stated periods. 

He was a most worthy and excellent man, of some pecu- 
liarities, and thought himself persecuted "for righteousness 
sake." His stewardship closed, and he entered into the 
joy of the Lord. 

In 1843, Rev. Daniel McJilton, City Missionary, was in- 
strumental in opening a Methodist Sunday School in a 
private house on Harford avenue. 

This was followed, almost immediately, by the erection 
of what was known as "Harford Avenue Chapel." 

It was promptly occupied for Sunday School and preach- 
ing, and was principally sustained by William Chalmers* 
Samuel McVeigh, George Holland, James F. Purvis, Ster- 
ling Thomas, sr., James W. Chalmers, and others. 

Eobt. L. Dashiell, a Sunday School teacher, now "Mis- 
sionary Secretary," preached one of his first sermons in 
this chapel, in 1847. 

In 1851 Harford Avenue Church was erected, and the 
Sunday School was transferred to the lecture room; and 
the chapel was sold for school purposes. The church has 
been recently enlarged and improved, and has now stee- 
ple, cross, bell and organ ! The most adorned of any of 
our city churches ! 

Greenmount Chapel, once connected with Harford Av- 
enue Station, has a flourishing Sunday School, which was 
opened in 1860; J. A. Bolgiano, superintendent. 

School No. 7, connected with the Asbury Society, was 
located at Hookstown M. E. Church, about five miles 
from the city, Henry Wigart, superintendent. Its pros- 
perity was limited, the clashing interests of the class-meet- 
ing and the Sunday School, for the occupancy of the 
Church, interrupted harmony and good feeling, and after 
a few years trial, the Society surrendered the School to the 



EARLY HISTORY OF SABBATH SCHOOLS. 



27 



people of the neighborhood, by whom it has been contin- 
ued to the present time, with some gratifying success. 

An additional school, connected with the Society, was 
located at the Frankln Factory, about five miles distant, 
and was principally supplied by teachers from the city, 
who performed the journey on foot. Thomas G. Hill was 
one of the superintendents. 

After a number of years, it was merged with other 
schools, and became connected with the now prosperous 
Sunday School at Wetheredville. 

A number of years ago, a preacher was invited, after 
service, to dine with a family in the neighborhood of a 
country church, the invitation was accepted, and while 
at the house, the lady remarked, that she felt great plea- 
sure in entertaining him for the first time. 

When she was a child, she had oeen taught by him in 
the Sunday School at Franklin Factory, when he was a 
young man, and walked out from the city and back again, 
to teach school on the Sabbath. The lady was then the 
wife of an excellent physician and local preacher ; both of 
whom have died in the Lord. 



CHAPTER VII. 

A few years after the formation of the first school, the 
Asbury Society opened an additional one, east of Jones 
Falls. It had no certain dwelling place for years ; at one 
time it was located on the corner of Front and Pitt (now 
Fayette) streets, and had considerable prosperity; John 
F. Meredith, Thomas K. Turner, Edward Ing and John 
R. Jarboe being officers and teachers. Afterward it was 
conducted in a room over the "Independent engine house," 
then at the junction of Gay and Ensor streets. 



28 EARLY HISTORY OF SABBATH SCHOOLS. 



Subsequently, the Asbury and McKendreean Societies 
united in the erection of a school house on Hillen, near 
Gay street, known by the name of "Kittenhouse's School," 
being occupied by him for years as an academy. 

A male and female Sabbath School was taught in sepa- 
rate rooms by a corps of faithful superintendents and 
teachers; Mary Lynch was superintendent, and Sarah 
Hines assistant, in the female department ; the latter died 
early, in triumph, universally beloved and regretted. 

The success of these schools was so great that it pro- 
moted the erection of Monument Street Church, in 1834. 
After its completion the Sunday School was transferred in 
part to that Church, and has proved to be a source of 
supply and prosperity to the station to which it is attach- 
ed. In addition to the names of prominent teachers and 
officers heretofore given, may be added Columbus A. Lea- 
man, now of California, Elias P. Leaman, John P. Letter, 
Cyrus Davis, William Fusselbaugh, Samuel Kirk, Nicholas 
Cornelius, William J. Goldsborough, Thomas K. Turner, 
Sam'l J. Pentz, John B. Seidenstricker, George S. Grape, 
and a host of others. 

A school house was erected on Exeter street, near Fay- 
ette street, for the accommodation of the children con- 
nected with Greene (now Exeter) Street Church, until 
further church improvements were subsequently made, and 
the school transferred, in 1851, to the new Exeter Street 
Church, where it has been conducted with great ability 
and success, by some whose names have already been re- 
ferred to, and also by John F. Plummer, Samuel Maccubbin, 
Caleb Burgess, Benj. F. Nails, Thomas F. Wilcox, John H. 
Short, George W. Taylor, and others. 

In the year 1836, the Sunday Schools of North Balti- 
more were set off from the "Asbury Society," and became 
the "North Baltimore Sunday School Society," the genial 
and efficient Thomas G. Hill being elected president. 



EARLY HISTORY OF SABBATH SCHOOLS. 29 



In the year 1842, a frame house on President near Pratt 
street was rented for Sunday School and other church 
purposes, and a successful school was conducted by John 
F. Meredith, James Hagerty, Thomas Creamer, George 
Sanders, James E. Alford, and others, who had been pre- 
viously employed in other schools. 

In 1844, High Street Church was erected, and, on its 
completion, the school was reorganized in the lecture 
room of that church and has been conducted with zeal, 
talent and success. 

It is not our purpose to notice other important schools 
connected with North Baltimore, as they are not included 
in our design. 

The attention of the "Asbury Society" was called to 
what was considered the neighborhood of Eutaw Street 
Church. 

It will be remembered that all our early churches were 
built without basements or lecture rooms, which led to 
great embarrassments when Sabbath Schools were formed. 

Many examinations were made by skillful mechanics to 
remedy the deficiency by opening suitable rooms under the 
churches, but, providentially, for the health of the schools, 
they all failed, and other arrangements had to be made. 

A school was opened in "Kesley's" school room on Lex- 
ington near Eutaw street, Dr. Thomas Littig, superintend- 
ent, also one on Greene street near Lombard street ; both 
of which were of brief continuance. 

The old "Alms House," near Howard and Madison 
streets, had been vacated in 1822, and its inmates remov- 
ed to the new "Alms House" at Calverton, two miles west 
of the city. A part of the old "Alms House was procur- 
ed for a Sunday School room, and a numerous and pros- 
perous school was conducted by Nicholas L. Wood, George 
Holtzman, E. Kent Deaver, John H. Keene and others, 
until the building was finally removed by the city. 
4 



SO EARLY HISTORY OF SABBATH SCHOOLS. 



Eutaw Street Church, when built, in 1808, was located 
some distance back from the street on a lot extending from 
Mulberry street north to the church alley, and west to 
Jasper street, and was, in some respects, like a quiet coun- 
try church. 

A part of the vacant land was subsequently sold, and 
dwelling houses built thereon. 

In 1853, a Sunday School building was erected on the 
vacant ground in front of the church, improving its ap- 
pearance and convenience. 

A large and prosperous Sunday School, with separate 
departments for male and female scholars, was immediate- 
ly opened and entered upon a career of almost unbroken 
prosperity, its success and good works are matters of 
grateful remembrance. Among its numerous faithful 
laborers we name Philip Hiss, J. Robert Israel, John Wes- 
ley Krebs, Summerfield Baldwin, A. Westerman, J. S. 
Rawlings, John F. Long, and others. 

A successful Sabbath School was conducted, in 1822, in 
what was then called "Scrabble Town.' 7 The building 
was on west Franklin street, near what is now Fremont 
street, and was widely known as the "Old Tabernacle," 
in which Divine worship was regularly conducted. The 
only record concerning it is, a donation of books for the 
use of the school in "Scrabble Town" by the "Asbury 
Society," in 1822. It was a favorite place for "trial ser- 
mons" by young candidates for the ministry ; and a former 
Sabbath School scholar, then not out of his teens, preach- 
ed his first sermon in 1827, (fifty years ago,) when he had 
no license, verbal or written, even to exhort ! and continu- 
ed to visit it until 1832, when the school was removed and 
the property sold. No school of its times was more popu- 
lar or successful, and deserves a place in our record. 

A Sabbath School was opened at "Hart's," afterward 
"Lanvale Factory," about 1828, in the basement room of 



EARLY HISTORY OF SABBATH SCHOOLS. 



31 



an old stone dwelling. It was located on Jones Falls, west 
of Belvidere bridge, and was considered a country school 
and a long walk from town, for the teachers and the sta- 
tioned ministers and others who regularly preached in the 
room on Sabbath mornings. The school continued for 
about twenty years and accomplished much good ; John 
Grape and Nathaniel Westerman were superintendents. 
After the sale of the "Factory," "Falls Chapel" was built, 
in 1843, but its prosperity was limited. 

"Asbury Chapel/ 1 about two miles on the Philadelphia 
road, had a Sabbath School about 1828, and has been suc- 
ceeded by the handsome village church, called "Highland 
Avenue Church." 

The Mariner s Church, non-denominational, had a pros- 
perous Sabbath School about 1828. It was then located 
on Block street, Fells Point. Rev. Stephen Williams, 
(Presbyterian,) was the devoted chaplain. The elder 
Mrs. Williams was a most godly woman, and was connect- 
ed, in 1817, with the first Presbyterian Sabbath School, of 
which she was one of the founders. A new and commodi- 
ous church has been erected on Aliceanna street ; the Sab- 
bath School continues prosperous. The present chaplain 
is Rev. Charles MeElfresh. 

Washington Factory, five miles from the city, now 
"Mount Washington," had a Sabbath School in the second 
story of a building as early as 1829. 

The compiler has a note of a visit made to the Factory 
in 1847, when he baptised fourteen children on one occa- 
sion ! No doubt many of them became scholars in due 
course of time. 

The beautiful country residence (Clover Hill) of John 
Kelso, was the preacher's home, which was not duplicated 
for many years. 

A handsome stone church has been erected on a desira- 
ble site and the Sabbath School is prosperous. 



32 EARLY HISTORY OF SABBATH SCHOOLS. 



The Sunday School on the "Hookstown Eoad" was 
continued until the "Whatcoat Chapel" was built, in 

1833, when it became numerous and prosperous. 

It had a most admirable corps of teachers and superin- 
tendents, embracing John F. Forbus, Abram V. Cozine, 
Thomas Jenkins, "William C. Snyder, Captain Eutter and 
his son, Judge Eutter, Jacob W. Grafflin, Jabez Paul and 
the christian lawyer, William George Baker. Among the 
female teachers were the Misses Baker and Mary Paul, one 
of the founders of the McKendreean Society, in 1816. 

A new and beautiful church has been erected, on another 
site, with steeple, bell and organ. 

The old chapel has been sold, and is occupied by another 
denomination. 

The Sunday School was. reorganized in its new and 
convenient apartments. 

In 1834 Fayette Street Church was erected, and 
furnished ample accommodations for a large and prosper- 
ous Sunday School, which has continued with the most 
marked success. Some of its principal laborers were 
known for their great christian liberality, charity and 
good works ; Edward S. Frey, the well known "Zaceheus" 
of Baltimore, a princely giver ; Henry W. Drakeley, who 
delighted in good works, and others. Eichard Cornelius 
and William J, Tilghman are the present popular super- 
intendents. 

Saratoga Street Chapel, in 1856, Waugh Chapel, and 
Hollins Street Chapel, rebuilt in 1877, have been connect- 
ed with this station. 

The old "William Street Church" was purchased in 

1834, and re-opened by Eev. George G. Cookman. A 
thriving Sunday School was formed, which was a grand 
success. 

The new William Street Church was erected in 1850, 
when the school occupied the spacious room provided for 



EARLY HISTORY OF SABBATH SCHOOLS 



33 



it, and its prosperity continued. John S. Brown, James 
McClearey, William Henry Harman, George W. Sumwalt, 
and others, were among the most useful early laborers in 
the school. 

Columbia Street Chapel was built in 1841, the Sun- 
day School connected with it was large and highly useful. 
John W. Carter, Joseph Stine, John G. Lester, Joseph 
Shane, Jr. and others were successful workers for the Lord. 

In 1844, the new Columbia Street Church was dedicated, 
but the school continued to occupy the Chapel, at the rear 
of the Church, for its purposes, with encouraging success. 

Spring Garden Chapel, on South Howard street, was 
erected in 1848, the Sunday School was continued with 
varied success, under the charge of Samuel Burnett, Geo. 
M. Smith, Benjamin F. Bennett, Richard Cornelius, and 
others, until the property was sold to another denomina- 
tion. 

The Chapel has been succeeded by the "Cross Street 
Mission Chapel," where the results have been highly 
satisfactory. 



CHAPTER VIII. 

It was not the design of these notes to include any Sun- 
day School formed after 1850, unless such school had been 
connected with an older Society ; and with this restric- 
tion, our limits are well nigh exhausted. 

We must therefore be content with brief notices of the 
remaining schools. 

Preaching and Sunday School were conducted in "Crooks 
Factory," corner of Madison and Constitution streets, in 
1831, and in Constitution Street Chapel in 1843. 
4* 



34 EARLY HISTORY OF SABBATH SCHOOLS. 



Canal Street Chapel Sunday School, in 1843, Jacob 
Day, superintendent. 

Emory Chapel in 1839, now Emory Church, built in 
1845, superintendents, Allen Forrester, E. Kent Holtz- 
man, and others. 

Howard Street Chapel, in 1839, William H. Mittan and 
Charles Hollis were early laborers. Succeeded by Straw- 
bridge Church, built in 1846 ; Charles W. Logan and others, 
superintendents. 

Light Street Chapel, 1841. 

Republican Street Chapel, 1841. 

Franklin Street Chapel, 1842, now Franklin Street 
Church, erected in 1851, Isaac Mules, Captain Sarbaugh, 
(who was killed in the Union army,) superintendents. 

Charles Street Church, erected in 1844, the first 
Methodist church in this city with "pews" and, subse- 
quently, with an "organ." The Sunday School was large 
and flourishing, and was in charge of Conrad R. Fite, 
George Baughman, Robert M. Lockwood, John T. Smith, 
and others. 

The trustees of "Charles Street Church,' 7 having deter- 
mined to erect a new and beautiful church, sold their 
property to the trustees of the "City Station,' 7 when the 
congregation and Sunday School occupied the "New As- 
sembly Rooms," on Hanover street, until the completion 
of the new and elegant Mount Vernon Place Church, 
in 1872, when the school was re-opened, and has probably 
the largest number of scholars of any of our schools in 
this city. Benjamin F. Parlett, John J. Hurst, Nicholas 
Brewer Medairy, James Owens and Miss. Mary Smith, 
Sunday School visitor, and others, have rendered valua- 
ble services, while the congregation is liberal in sustaining 
the demands of the school. 

Poppleton Street Chapel in 1845. 

Jefferson Street Chapel in 1845, now Jefferson Street 



EARLY HISTORY OF SABBATH SCHOOLS. 



35 



Church, built in 1854 ; Martin W. Mettee and John Evans, 
superintendents. 

Fairmount Chapel, connected with the station, was 
opened in the old Small Pox Hospital, in 1857. 

Wells' Chapel, named after the venerable Joshua Wells, 
built in 1846, and, like some others in South Baltimore, 
was soon sold ! 

Copper Works Chapel, in 1849. 

Hersey Mission Chapel, built in 1853. 

Union Square Church, erected in 1854, being a branch 
from Fayette Street Station. Sunday School large and 
prosperous ; superintendent, George A. Smith, also, Ezra 
Widerman, John W. Adams, and others. 

Epworth Chapel, in 1856. 

Hamburg Street Chapel, 1857. 

"Chenoweth" Chapel, now "Parlett Chapel, " built in 
1858, which is being entirely rebuilt. 

Madison Avenue Church, erected in 1858 ; a prominent 
branch of the "Asbury Society." 

The school has been distinguished for its admirable 
management and prosperity. Its officers and teachers 
have numbered Philip Hiss, Charles R. Coleman, William 
J. Hiss, German H. Hunt, William H. Crawford, William 
B. Hill, Francis A. Crook, and his late mother, who was 
probably the oldest Sunday School teacher in the United 
States ! 

Hill Street Chapel, opened in 1855, and transferred to 
Hanover Street Church, erected in 1858; Samuel Plum- 
mer and William G. Young, superintendents. 

Chew Street Chapel, 1857. 

Preston Street Chapel, built and occupied for a "boys' 
meeting'' and preaching, 1858. 

To these may be added, as of later date : 

Huntingdon Avenue Church, Sunday School of fine 
grade ; P. Hanson Hiss, superintendent, 1860. 



36 



EARLY HISTORY OF SABBATH SCHOOLS. 



Jackson Square Chapel, (frame,) now Church, handsome 
and prosperous, 1865. 

Since the printer has been engaged in preparing these 
Sabbath School facts for 'publication, Mrs. Martha W. 
Sheffer, an active and useful teacher of a "male class" in 
Jackson Square Church, departed this life in the church, 
while attending a class-meeting led by her pastor, Rev. S. 
V. Leech; and which produced a profound sensation in 
that neighborhood. 

It is stated that all the youths connected with her class 
have been converted to God, and admitted to full member- 
ship in the Church ; all of whom attended her funeral 
services. 

With such ripe fruit, the history of the next sixty years 
of Sabbath School labor may well commence ! 

AppcJd Chapel, Sunday School well conducted. 

Patterson Chapel, with flourishing school. 

Grace Church, an elegant handsome building and pros- 
perous school ; J. S. Hagerty and others, superintendents, 
1873. 

Gilmor Street (frame) Church, very promising, 1874. 
Fort Avenue Chapel, a promising mission school, 1875. 
Sailors' Union Bethel, conducted with favorable results, 
1875. 

Sunday Schools were also formed at a number of chapels 
contiguous to the city. The precise dates cannot be given, 
but the best information at command is in the following 
statement : 

Union Factory, near Ellicotts Mills, John Forrest (called 
"Bishop") and Thomas Jenkins faithful workers, 1827. 

Carey's School House, now adjoining Loudon Park 
Cemetery, 1828. 

Ellicotts Mills M. E. Church, Thomas Jenkins, super- 
intendent, 1839. 

Elkridge Landing Chapel, named after Rev. John Sum- 
merfield, had Sunday School about 1828. 



EARLY HISTORY OF SABBATH SCHOOLS. 37 



The Baltimore and Ohio Eailroad Company purchased 
the chapel to secure the right of way to Washington, D.O. 

A new brick church was erected about 1834 in a more 
favorable location. John L. Moore, Joshua Trimble, James 
Bryan and Thomas Newton were among the first teachers, 
of whom the last named still survives honored and respect- 
ed by his neighbors. ■ 

Evans' Meeting House, near Govanstown, which was 
the "Light Street" church of the county, 1828. 

Bellows Springs, then Anne Arundel county, 1828. 

Eeisterstown, probably about 1828. 

York Turnpike Gate, (now Waverley,) 1829. 

Patapsco, or Cromwell's, Meeting House, 1829. 

Union Academy, near Alms House, 1830. 

Warren Factory, about 1830. 

Oakland Academy, near Sulphur Springs, 1830. 

Thistle Factory, 1831. 

Patapsco, or Battle Ground Meeting House, had school 
prior to 1832. A bullet had passed through the breast- 
work of the first pulpit, made by an English ball in the 
battle of September 12, 1814. The chapel has been hand- 
somely renovated, and the Sunday School is prosperous. 
William Armstrong, Thomas Gale and Patrick Lynch, sr., 
rendered valuable services. General Tobias E. Stansbury 
was a constant visitor, on all special occasions, to "Patapsco 
Neck," having known Methodism from ante-revolutionary 
times. 

Forrest School House, Anne Arundel county, 1833. 

"Maekville or Johnny-Cake-Town" in private house, in 
1838, and succeeded by the First Grove Chapel, (frame,) 
in 1839, and by the new and handsome stone church, in 
1857. Dr. E. K. J. Hand and Charles Harrison, jr., 
superintendents. 

Prospect Chapel, Anne Arundel county, near the home- 
stead of Prof. Henry M. Harman, Dickinson College, 1846. 



i 



38 EARLY HISTORY OF SABBATH SCHOOLS. 



Locust Grove Mission School, 1841. This school was 
commenced by Joseph France, Mr. Murphy, Edward J. 
Ward, Ellis S. Teal and others ; three of these young men 
subsequently became ministers. It was located in an old 
log house, destitute of all furniture, the seats being rough 
unhewn timber placed upon piles of stone for support. 

Truly it was a primitive mission school, almost in a 
wilderness at that period ! Its prosperty led to the erec- 
tion, in 1842, of "Locust Grove Chapel" and, in 1850, 
" Greenmount Chapel" on the Washington turnpike was 
also erected, and the school was transferred to that place. 

Mount Vernon Factory, first services in private house, 
1846. Chapel opened in 1856. 

Uhler's Chapel, Baltimore county, 1846, 

Welsh's School House, same, 1846. 

Avalon Furnace, Howard county, 1847. 

Pimlico Chapel, Baltimore county, John Lester Turner, 
superintendent, 1848. 

Ashland Factory, (now Wetheredville,) 1848. 

Stone Chapel, (now a handsome church,) Dr. John Fish- 
er, superintendent, probably about 1848. 

Hiss' Chapel, same, 1848. 

Govanstown Church, erected in 1850. 

Tabernacle, Baltimore county, 1855. 

Timber Ridge, Anne Arundel county, 1855. 

Gatch's New Church, Belair road, 1857. 

Catonsville M. E. Church, 1857 ; Columbus J. Shipley 
superintendent. 

Providence Chapel, Baltimore county, 1858. 

Emmart's Church, same, 1858. 

Mount Olivet Chapel, Frederick road, 1860. 

Hunt's Meeting House, now new church, 1834. 

Reed's, or Ridge Chapel, William Chiids and Elias Reed, 
superintendents, 1835. 

Harford Gate, or Gorsuch's Chapel, Henry Crowl, (the 
preachers' home,) one of the first workers, 1835. 



EARLY HISTORY OF SABBATH SCHOOLS. 39 



Gray's Factory, 1835. 

Summerfield Chapel, Thomas L. Berry, superintendent 
1835. 

Epsom Chapel, Towsontown, now succeeded by a hand- 
some and spacious church, 1840. 

Taylor's Meeting House, now new church, 1840. 

"Whitehall and Woodberry Factories, now succeeded by 
the elegant church at Woodberry, 1844. 

Locust Chapel, near Ilchester, Judge Ijams, superinten- 
dent, 1844. 

We have inserted the names of Sunday Schools of which 
we had some personal knowledge, a few have doubtless 
been omitted but none from design. Let a future com- 
piler supply their history. 

These details may be as uninteresting to the general 
reader as the genealogical tables in the book of" Chronicles" 
but each one of them will be of interest to an occasional 
reader who had knowledge of a particular school, and help 
to make up the early Sunday School history. 

All these Sunday Schools did not live and prosper, some 
died in infancy, others were removed to more convenient 
places, while some have perpetuated the original name 
by a thriving success. Let their names live in Sunday 
School memories, and let none be lost. 

I " — 'HP 

CHAPTER IX. 

No reference has thus far been made to the Sunday 
Schools of East Baltimore Station, which included Wilk 
Street, now Eastern Avenue, Caroline Street, Fells Point 
Chapel, and, subsequently, Broadway Churches, with their 
numerous Chapels and Sunday Schools. 



40 



EARLY HISTORY OF SABBATH SCHOOLS. 



All these were under the charge of the "Wesleyan Sun- 
day School Society," formed in 1819, and were never con- 
nected with the "Asbury Society." 

Robert G. Armstrong, of the latter Society, was deputed 
to open their first school. 

In a few years the commodious building on Bond, near 
Bank, street was erected, and male and female schools were 
conducted therein for many years. 

Among the faithful and successful teachers and officers 
of these schools may be named, Thomas P. Stran, Lewis 
Audoun, John W. Randolph, Charles W. Kimberly, Eze- 
kiel 0. Johnson, George W. Corner, Philip Sherwood, F. 
Littig Shaffer, William H. Pearce and others. 

Since these pages were written, the funeral of Philip 
Sherwood has taken place in Broadway M. E. Church. 

His religious life was one of holy activities in Sabbath 
School labors, "Emory Grove Camp Meetings," of which 
he was an active and useful director; and also in all the 
aggressive movements of the Church. He died in chris- 
tian peace and assurance. 

The "Wesleyan Society" had charge of all the Sunday 
Schools east of Harford run, and great prosperity crowned 
their labors. 

The development of Methodism in East Baltimore was 
greatly promoted by this band of christian workers. 

We leave to the historian of that early society the fur- 
ther record of their faithful work, which would make an 
interesting volume. 

Early and repeated efforts were made to conduct a Sun- 
day School in the "Old Alms House," near north Howard 
street, prior to its removal in 1822, and were renewed at 
the new Alms House at Calverton ; but the number of 
children in the institution of proper age, at any one time, 
was too limited to promise much success. 

Preaching, however, was established by the "Local 



EARLY HISTORY OF SABBATH SCHOOLS. 



41 



Preacher's Association," which was faithfully maintained 
in that house, until the commodious "Bayview Asylum" 
was erected, and the beautiful chapel in the interior of the 
building was formally opened and dedicated to Divine 
worship, April 15, 1866, since which time regular services 
on the Sabbath have been punctually held by members 
of that body. 

The inmates of the Maryland Penitentiary (which was 
established in 1811) attracted the earnest notice of the 
"Asbury Society." 

As early as 1828 Sunday Schools and regular Sabbath 
morning preaching were conducted in the institution. 

That christian and faithful warden, Joseph Owens, great- 
ly encouraged these efforts by his influence, and repeated 
presence of himself and family at Divine service in the 
male department, and, also, Mrs. Mary Ann Hammond, 
matron in the female department. Christian Keener, 
James Paul, and others, were superintendents. 

After a number of years, the management of the Sun- 
day School passed into other christian hands ; and, subse- 
quently, the "Local Preachers' Association," who had sup- 
plied it with preaching from 1828, were superseded by 
other arrangements in the Male Department; but still 
continue their services, in the Female Department. 

The early condition of the people of color, in Maryland* 
interested good men of all denominations. 

In 1789, a society was formed to promote "the abolition 
of slavery, and for the relief of free negroes and others 
unlawfully held in bondage," who erected a building on 
Sharp, near Lombard street, for the use of the society. 

Philip Rogers, one of the earliest influential Methodists, 
was president, and Joseph Townsend, a philanthropic 
Quaker, was secretary. 

The Legislature of Maryland, in 1792, made some op- 
position to the society, under the existing slavery laws, 
and it was discontinued. 
5 



42 EARLY HISTORY OF SABBATH SCHOOLS. 



The building on Sharp street (now the site of Sharp 
Street Church) was transferred to the religious people of 
color, who made additions to it for an African school. 

When Sunday Schools were introduced by the white 
people, anxiety was also felt for their formation among the 
colored people. In some of the early schools colored 
children were admitted with the whites ; but decided 
objection soon led to their discontinuance. 

In the report of one of the country schools, in 1820, it 
is stated "the scholars numbered fifty-four ; twenty-two 
of that number were colored children ! and, by a resolution 
of the managers, the blacks were discharged /" 

After unwritten and long continued difficulties, colored 
schools, conducted by colored teachers, were organized in 
Sharp Street* Strawberry Alley, now Dallas Street, As- 
bury, John Wesley, Orchard Street, and other Churches. 

Their gratifying statistics will be given hereafter, and 
will be found highly satisfactory. 



CHAPTER X. 

This chapter will be devoted to the history of "Mission 
Schools." 

In 1836, the "Wesleyan Home Missionary Society" was 
formed, Samuel M. Barry, president, John N. McJilton, 
secretary. 

Rev» John Hersey was the first missionary, and was 
succeeded by other faithful preachers, who did much to 
awaken public attention for the relief of the suffering and 
neglected poor, both temporally and spiritually. 

We have already referred to the labors of Rev. Daniel 
McJilton, missionary, in 1843, on Harford avenue, to 
which may be added, a mission school on west Baltimore, 



EARLY HISTORY OF SABBATH SCHOOLS. 43 



near what is now Strieker, street, which was conducted in 
a private dwelling, and, no doubt, gave an impulse to the 
erection of Union Square Church. 

In 1845, Rev. Edward E. Allen being missionary, Fred- 
erick Street Chapel (corner of Fayette street) was opened 
in an old frame building where the "Rechabite Hall" now 
stands. This school was very successful while it existed. 
The late Rev. William Harden, so favorably known, as a 
minister; two young men, now prominent merchants, and 
others, were converted through its instrumentality. 

Henry W. Cooke, Rezin Haslup, sr. and James Coburn, 
who had labored in other schools, were among the early 
teachers. After a few years it was discontinued to make 
room for more valuable improvements. 

In 1846, the attention of the Missionary Society was 
directed to "Canton," then considered to be remote from 
the city. Rev. Edward E. Allen being the faithful mis- 
sionary. A neat mission chapel was erected on a lot do- 
nated by the Canton Company, and promptly paid for by 
general contributions and dedicated by Rev. Henry Slicer 
and others in September of that year. 

It has continued with varied success and the chapel is 
now about undergoing extensive and valuable improve- 
ments, with cheering prospects for the future. 

Rev. James Gamble, missionary in 1852, was instrumen- 
tal in forming a mission school in a dwelling house, on 
South Caroline, near Wilk street, in what was then a most 
depraved portion of the city. Dr. Henry S. Hunt and 
Rezin Haslup, sr., had charge of the school. 

Its success led to the erection of the" Causeway Mission 
Chapel," on Wilk street, near the corner of Eden street, and 
which was fully paid for in fee, by christians of all denomi- 
nations, and was dedicated, January 30, 1853, by those 
faithful men of God, Bishop Waugh, Rev. H. V'D. Johns, 
of the Protestant Episcopal Church, and Rev. Joseph T. 
Smith, of the Presbyterian Church. 



44 EARLY HISTORY OF SABBATH SCHOOLS. 



Dr. Henry S. Hunt was appointed superintendent of 
the new school, and, possessing remarkable tact and influ- 
ence in the neighborhood, the chapel became crowded with 
scholars, who were completely under his control, and for 
years he was a most successful school officer. Rezin Has- 
lup, sr., his son, Eezin C. Haslup, (secretary,) Sam'l Cham- 
bers and Mrs. Mary Brooks, were early teachers. 

After the lamented death of Dr. Hunt, the school was 
placed in charge of Jacob D. Michael, superintendent and 
president of the society, and is in a satisfactory condition. 

Missions among sailors and boatmen were organized as 
follows : Samuel Kramer, a local preacher, (now of Wash- 
ington, D. C.,) who had been a sailor in his youth, felt a 
great desire to benefit those who were not reached by the 
Seamen's Union Bethel on Fells Point. 

He rented a large room over a warehouse on Light St. 
Wharf, in 1841, and established preaching and Sabbath 
School. In 1847, with the aid of the public, he purchased 
the old ship William Penn, fitted her up for public ser- 
vices, and had her moored on Light Street Wharf, as a 
"Floating Bethel." 

The results of this mission were highly encouraging and 
led to the erection of the "Sailor's Bethel," on Lee street, 
in 1852, which has been Succeeded by a neat and comfort- 
able church, recently completed, on Hill street, Eev. Jas. 
N. Davis, chaplain and pastor. 

Methodist missions, among the German population, were 
introduced by Eev. Adam Miller. 

In 1845 the first chapel, corner of Bond and Pratt 
streets, was dedicated, and public worship and Sunday 
School established. In 1849 a chapel was opened on Ann 
street, as a substitute for the former. 

The first handsome German M. E. Church in this city, 
situate on Broadway near Eastern avenue, was dedicated 
by Rev. John P. Durbin and others, in 1855 ; Rev. John 



EARLY HISTORY OF SABBATH SCHOOLS. 



45 



C. Lyon, pastor. The church and school, in its new loca- 
tion, are prosperous and in good condition. 

In 1848 the Western German Mission was established, 
Rev. John Swahlen, missionary ; since which time a beau- 
tiful church has beeu erected on Pennsylvania avenue, 
corner of Mosher street. 

Two other places for worship have been more recently- 
established. 

The statistics of these interesting missionary schools will 
be furnished hereafter, probably for the first time in any 
general statistical table. 



CHAPTER XI. 

The number of Sunday Schools of other churches rapidly 
increased after 1817, and the "Sunday School Union," 
before referred to, reported, in 1828, "fifty-six schools in 
the city for children and adults of different sexes and 
colors, separately held." At a procession had in that 
year, it was estimated that 4,300 children were present, 
who marched through the streets, when the whole popula- 
tion of the city and precincts did not exceed 70,000 per- 
sons — a large representation. 

On Monday, September 12, 1842, a general procession 
of all the white Methodist schools took place to "Monu- 
ment Square." Each school had an appropriate banner, 
and the children in attendance were estimated at 3,500. 

The procession was under the direction of that prince 
among Sabbath School men, John W. Randolph, of East 
Baltimore. The address was delivered by Rev. Henry 
Slicer. 

5* 



46 



EARLY HISTORY OF SABBATH SCHOOLS. 



The last general gathering of Methodist schools took 
place in the centenary of Methodism, in 1866, at the "Mary- 
land Institute," which was densely packed in every part, 
leaving crowds of children and teachers on the adjacent 
streets, many of whom repaired to contiguous churches. 

The subject of "Finance" required frequent attention. 
In 1817 Dr. Samuel K. Jennings, then in the zenith of 
his great popularity, preached in behalf of the Society, 
with encouraging success. Some time after Emanuel 
Kent, a celebrated chorister, who had lost an arm in the 
defence of Baltimore, in the war of 1814, gave a successful 
concert, with the aid of amateurs, in Eutaw Street Church, 
raising a considerable sum of money. 

Valuable services were also rendered by Rev. Joshua 
Soule (afterward Bishop) Revs. George G. Cookman, Henry 
Slicer, Jno. A. Collins, Thos. B. Sargent, Thos. Sewall, John 
Poisal, Robt. Emory, L. F. Morgan, and other noted pastors. 

The crowning effort was, however, made by Rev. Henry 
B. Bascom (afterward Bishop Bascom) one of the most 
gifted of the sons of men, in Light Street Church, Novem- 
ber 13, 1838, when the net proceeds of a lecture delivered 
by him, without charge, amounted to three hundred and 
twenty-two dollars, over all expenses, from admission tickets. 

Reference has been made to the use of the "Lancasterian 
System of Education," in 1817, when it w T as a comparative 
novelty, and was supposed to furnish great facilities for 
education in large schools, by the employment of the more 
advanced scholars to instruct the younger. 

In an official report of School No. 1, February 20, 1820, 
it is stated that a number of tickets had been distributed 
as rewards to scholars, who had served as "Monitor, Dicta- 
tor, Doorkeeper, Inspector, Monitor General" &c. Each of 
these officers were designated by a morocco badge, with gilt 
letters, suspended by a ribbon from the neck. The boys 
wearing these signs of authority generally felt their impor- 
tance, and in a few years their use was dispensed with. 



EARLY HISTORY OF SABBATH SCHOOLS. 



47 



In some of the schools, writing was taught on the Sab- 
bath, but after the earnest remonstrance of the superin- 
tendents of School No. 4, heretofore referred to, it was re- 
stricted to the night schools only. Good, simple-minded 
men ! what would they think of modern devices to popu- 
larize Sunday Schools ? 

Punishments for disorderly conduct consisted in with- 
holding the usual reward tickets, detention after school 
was dismissed, corporeal punishment or expulsion. Two 
sessions of school were held every Sabbath, commencing 
at 9 and 2 o'clock, and were continued during the whole 
year without recess for the summer. 

The superintendent of one of the early schools, a teacher 
by profession, had a flourishing private school. He thought 
he knew much, and probably did; as may appear from an 
extract of his report as superintendent, dated May 1, 1820, 
he says : "A new plan has recently been projected to study 
the Scriptures; a company of boys, about twenty in num- 
ber, are formed into a class denominated the c Topological 
Band,' the exercises of which consist in illustrating the 
figurative, typical, symbolical, emblematical, metaphorical, 
parabolical and proverbial expressions of Holy Writ." 

The band died, probably of hard name and difficult sub- 
jects. Was it any wonder? It certainly had no successor. 



CONCLUDING CHAPTER. 

The "Asbury Society" was not wholly free from con- 
troversy. The introduction of writing and other secular 
instruction, led to a change of name to the "Asbury Sun- 
day School and Evening School Society." How long that 
name was continued, cannot now be certainly ascertained. 



48 



EARLY HISTORY OF SABBATH SCHOOLS. 



A copy of the Holy Bible, bound in blue morocco, and 
considered in its time a handsome book, was offered as a 
special premium to the scholar who should recite the 
largest number of verses of Scripture in one quarter, and 
an inferior copy to the scholar who should be next high- 
est in the competition. 

The first premium is still in possession of the scholar 
who received it, and is inscribed as follows: ''Presented to 

, by the Asbury Sunday School and Evening 

School Society, of Baltimore, for good behavior and com- 
mitting Scripture to memory." 

Number of verses recited in twelve Sabbaths, two thous- 
and nine hundred and fifty ; April 1, 1821. 

Who has a Sunday School premium of earlier date ? 

The studies pursued in the schools were spelling, read- 
ing the scriptures and the free use of Watts' Divine Songs 
and the old Methodist catechism ; recitations of scripture 
and catechetical lessons were expected every week, and 
rewards w^ere dispensed to the faithful pupils. 

Singing in school was much practiced, but, generally, 
the regular hymns of Methodism were learned and sung, 
as they ought to be now. Reuel Shaw, Francis Burke 
and others, were early teachers of music. 

No musical instrument of any kind was known, nor 
would they have been tolerated in the primitive schools. 

Absent teachers and scholars were regularly visited, 
and written reports were made of the reasons for absence. 

Efforts were also made to encourage savings of tickets 
earned by the scholars for lessons, and small sums of money 
received from their parents to be deposited with each 
school, the association was called the 1 'Asbury Economical 
Society," and a list of members, numbering about one 
hundred, in 1820, from several schools, still exists, show- 
ing deposits from one cent upwards. 

The compiler has a deposit marked of six and a quarter 
cents, which was considered a respectable amount for a 



EARLY HISTORY OF SABBATH SCHOOLS. 



49 



single deposit, and which, if unpaid, is entitled to fifty- 
seven years interest ! which is now absolutely relinquished ! 

Charles Hollis, now a local preacher in New Jersey, 
published, in Baltimore, in 1835, the "Sunday School 
Friend," which was edited by John W. Tilyard and the 
compiler of these facts, all members of the Asbury Society. 

The paper was continued for nearly a year, when it was 
suspended from the want of pecuniary means. 

Was any Sabbath School paper published in this coun- 
try prior to 1835 ? We think not ! 

The schools were frequently favored with remarkable 
revivals of religion. One occurred in 1822, at which more 
than twenty of the older pupils were converted to Christ, 
some of whom remain to this day. 

The roll of the society embraced, as before stated, seven 
active schools and two hundred officers and teachers. 

The "Asbury Sunday School Society" was incorporated 
in 1822, according to law, and its corporate existence is 
preserved. Lewis H. Cole is president and John W. Mea- 
ley, secretary. 

The growth of the city and the demand for new schools, 
chapels and churches, was promptly responded to by the 
"Asbury Society," and much valuable aid was rendered 
to all new enterprises. 

The Baltimore City Station had maintained the circuit 
plan for many years with great success, and much of the 
growth of Methodism in Baltimore is to be attributed to 
the union of several churches and ministers in one charge, 
which aggregated talents and means such as separate sta- 
tions cannot hope to develop. 

Without disparaging the living or the dead, probably 
the meridian of prosperity was reached by the il mother 
station 1 in 1834, when the stationed ministers were Wil- 
liam Hamilton, George G. Cookman, Thomas C. Thornton, 
James Sewell, James H. Brown and Francis Macartney; 
with seven houses for Divine worship. 



50 



EARLY HISTORY OF SABBATH SCHOOLS. 



In 1836 the Station was first divided, and subsequently 
continued to be, until "Light Street Church," with a sin- 
gle pastor, was left alone in her glory ! and "Sunday 
School No. 1" the only school under her charge. 

The Sabbath School reader is invited to a summary of 
the whole work which has been under review. 

It is not arrogant to claim that all the past and existing 
Methodist Sabbath Schools in Baltimore and its vicinity 
have sprung from "Asbury Sunday School , JVo. 1." 

The following table is taken from the "Registers" of 
the Baltimore, German M. E. Church, and Washington 
(colored) Conferences, and presents the state of facts in 
relation to Sabbath Schools in Baltimore city, for 1877. 



Number of Churches, Chapels aud Sabbath 
Schools iu Baltimore Conference, including 
"Causeway Mission Chapel," and two oth- 

Number of Officers and Teachers, 
Number "of Scholars, of all ages, 


Sabbath 
Schools. 


Officers and 
Teachers. 


Scholars. 


42 


1,155 


10,550 


Number of German M. E. Churches, Chapels, 

Number of Officers aud Teachers, 
Number of Scholars, of all ages, 


4 


95 


495 


Number of Colored Churches, Chapels and 

Number of Officers aud Teachers, 
Number of Scholars, of all ages, 


10 


271 


2,129 


Making an aggregate of, , 


50 


1,521 


13,174 



To these may be properly added the Churches belong- 
ing to the other branches of Methodism in Baltimore, 
which hold and teach the same gospel doctrines, embrac- 
ing 32 churches, chapels and Sabbath Schools, in which, 
it is estimated, (according to our own statistics,) there are 
870 officers and teachers, and 7500 scholars, making a 
grand total for the whole city of 88 churches, chapels and 
Sabbath schools ; 2391 officers and teachers ; 20,674 schol- 
ars, and an aggregate of teachers and scholars of 23,005! 

What hath God wrought? To Him be all the 

GLORY THROUGH JESUS CHRIST ! 



EARLY HISTORY OF SABBATH SCHOOLS. 



51 



The large and wealthy congregation, worshiping in 
Charles Street M. E. Church, having determined, as here- 
tofore stated, to sell their premises and parsonage and erect 
a spacious and elegant church, on "Mount Vernon Place,'' 
and the congregation at the time-honored Light Street 
Church, being compelled to vacate their place of worship 
and the "Old Parsonage," by the city authorities, for the 
extension of German Street eastward ly, the Trustees of 
"Baltimore City Station" purchased the property of the 
Trustees of Charles Street Station. Arrangements were 
promptly made for the removal of Asbury Sunday School, 
No. 1*, to the lecture room of the purchased church. 

The transfer of the School from the Light street building 
was greatly saddened by the unexpected death of Richard 
Donohue, chief superintendent. He became a member of 
the "Asbury Society" in 1823, and was elected superin- 
tendent of No. 1 School in 1853. His important duties 
were discharged with kindness and faithfulness for nearly 
twenty years ; and was looking forward, with his col- 
leagues, to the removal of his favorite school to its new 
location. One month prior to that event (February) he 
died from injury received from falling on the ice in one of 
the streets of the city ; and entered upon the reward 
promised to the faithful. 

It was determined by the members of "Baltimore City 
Station" that the name of Charles Street M. E. Church 
should be changed to "First Methodist Episcopal 
Church," in r honor of "Lovely Lane Meeting House," and 
the two "Light Street Churches" from which it has de- 
scended in an unbroken line of succession. 

Asbury Sunday School, No. 1, was accordingly transfer- 
red to the lecture room of the First M. E. Church, on 
March 10, 1872, and is the same school, in fact, which was 
opened in the room over the" Union Engine Souse 1 on Novem- 
ber 17, 1816, and which has never been closed for a single 
Sabbath since its organization ! 



52 



EARLY HISTORY OF SABBATH SCHOOLS. 



It may be proper to add that the present pastor, Rev. 
Eobert N. Baer, is a Sunday School worker, and a son of 
Rev. John Baer, who, in 1819, was junior preacher in the 
City Station, and catechised the children weekly, in the 
old Green now Exeter Street Church. The son is follow- 
ing the footsteps of his venerable father. 

Robert W. Armstrong, superintendent, the only son 
of William Armstrong, who was one of the founders of the 
Asbury Society, in 1816. He was nephew to Robert G. 
Armstrong and Thomas Armstrong, both of whom, as 
before stated, were early superintendents of No. 1 School. 

William R. Johnson, associate superintendent, son of 
Grafton Johnson, who was an early scholar in No. 1 School, 
and who died in 1838, gloriously triumphing over death. 
On the Sabbath morning of his decease, one of his for- 
mer schoolmates informed him that his end was approach- 
ing, when he exclaimed: "Bless the Lord, my soul ; I 
shall this day feel the sweet breezes of Paradise." 

Surely, these brethren are in the true line of Sunday 
School laborers ! May they be faithful unto death. 

Sabbath, November 4, 1877, will complete sixty-one 
years since the formation of the Society, and will be ob- 
served by suitable religious services and a reunion of all 
who have been connected with the Society, or its schools, 
since its commencement in 1816. 

In conclusion, let no one be aggrieved that his name, 
or the name of his friend or former teacher, has been 
omitted from this honorable roll; where so* many were 
equally worthy it was impossible to record all. 

As a slight relief to any disappointed reader, let it be 
noted that the name of the compiler does not appear in these 
historical facts. They are submitted for future reference, 
and may be considered impartial and reliable. Let the 
example be followed by others, and thus preserve the his- 
tory of the Sabbath Schools of our whole country. 



h L 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: May 2006 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township. PA 16066 
(724)779-2111 



